《道德情操论·卷一·论行为的合宜性·三之二·论野心的起源与等级的区别》第4节
Do the great seem insensible of the easy price at which they may acquire the public admiration; or do they seem to imagine that to them, as to other men, it must be the purchase either of sweat or of blood? By what important accomplishments is the young nobleman instructed to support the dignity of his rank, and to render himself worthy of that superiority over his fellow citizens, to which the virtue of his ancestors had raised them: Is it by knowledge, by industry, by patience, by self-denial, or by virtue of any kind? As all his words, as all his motions are attended to, he learns an habitual regard to every circumstance of ordinary behaviour, and studies to perform all those small duties with the most exact propriety. As he is conscious how much he is observed, and how much mankind are disposed to favour all his inclinations, he acts, upon the most indifferent occasions, with that freedom and elevation which the thought of this naturally inspires. His air, his manner, his deportment, all mark that elegant and graceful sense of his own superiority, which those who are born to inferior stations can hardly ever arrive at. These are the arts by which he proposes to make mankind more easily submit to his authority, and to govern their inclinations according to his own pleasure: and in this he is seldom disappointed. These arts, supported by rank and pre-eminence, are, upon ordinary occasions, sufficient to govern the world. Lewis XIV. during the greater part of his reign, was regarded, not only in France, but over all Europe, as the most perfect model of a great prince. But what were the talents and virtues by which he acquired this great reputation? Was it by the scrupulous and inflexible justice of all his undertakings, by the immense dangers and difficulties with which they were attended, or by the unwearied and unrelenting application with which he pursued them? Was it by his extensive knowledge, by his exquisite judgment, or by his heroic valour? It was by none of these qualities. But he was, first of all, the most powerful prince in Europe, and consequently held the highest rank among kings; and then says his historian, 'he surpassed all his courtiers in the gracefulness of his shape, and the majestic beauty of his features. The {52} sound of his voice, noble and affecting, gained those hearts which his presence intimidated. He had a step and a deportment which could suit only him and his rank, and which would have been ridiculous in any other person. The embarrassment which he occasioned to those who spoke to him, flattered that secret satisfaction with which he felt his own superiority. The old officer, who was confounded and faltered in asking him a favour, and not being able to conclude his discourse, said to him: "Sir, your majesty, I hope, will believe that I do not tremble thus before your enemies:" had no difficulty to obtain what he demanded.' These frivolous accomplishments, supported by his rank, and, no doubt too, by a degree of other talents and virtues, which seems, however, not to have been much above mediocrity, established this prince in the esteem of his own age, and have drawn, even from posterity, a good deal of respect for his memory. Compared with these, in his own times, and in his own presence, no other virtue, it seems, appeared to have any merit. Knowledge, industry, valour, and beneficence trembled, were abashed, and lost all dignity before them.
注释摘要
斯密在这一段里掀起了一场不动声色的道德清算。他用一连串反问把贵族教育的真相摊在读者面前：一个年轻贵族靠什么来支撑他高于同胞的地位？靠知识？勤奋？忍耐？克己？还是任何一种德性？答案全都不是。他靠的是从小到大被所有人注视、被所有人迁就这件事本身所训练出来的东西——对日常琐细举止的刻意经营，一种对自身优越感从容自如的展示。斯密把这种展示称为“arts”，技艺，同…